John Locke and The Subjection of Eve.

Quotes taken from John Locke’s Two Treatises on Government

edited by Peter Laslett.

Up to this point John Locke has spoken against Sir. Filmer on the accounts of Adam’s claim to sovereignty by Donation, Creation, and Paternal & Regal authority. And at this point Locke turns his attention to the subject of Adam’s authority by way of Subjection of Eve. Filmer’s assertion, according to Locke, is based on the sixteenth passage of the third chapter of the book of Genesis, “And thy desire shall be to they Husband, and he shall rule over thee.”(Gen. 3:16.) Thus Filmer has established not only that monarchy is the only legitimate form of rule, but that patriarchal monarchy is the only legitimate form of rule. However, Locke asserts that God cannot violate the laws of speech, and therefore we must interpret what is said as though a human is speaking. This is especially true when Locke states , “he vouchsafes to speak to Men.” In this case, it cannot seem logical that God would chastise and degrade Eve for her disobedience when Adam himself also took part in the sin. In fact, God lowers Adam’s station by making him a day laborer and forcing him out of paradise. And so it would seem odd, Locke asserts, that on the same day that this happens, God grants Adam the prerogatives, privileges, dignity, authority, dominion and monarchy as well.

Here I must diverge for a moment to address Locke’s list. He specifically states, “granting Adam Prerogatives, and Privileges, investing him with Dignity and Authority, Elevating him to Dominion and Monarchy.” Prerogatives, Dignity, and Dominion all go together as they are something all men and women are capable of sharing in. All humans are given dignity because we are human, and made in the image of God. By granting us free will God has granted us prerogative as well. And finally all men, in the charge given to Adam by God, share in the dominion of the world and eventually their private lands. As such, it would be odd for God to grant only these to Adam when it is clear that we all possess them. As for the other three, Privileges, Authority and Monarchy, these are specific powers. Only those capable of ruling are possessed of these three powers, and according to Aristotle only he who is capable of sharing in the rule of the polis is called a citizen. As such, if Adam is being lowered because of his part in the disobedience against God, it would seem clear he is not capable of sharing in the rule (though this is what is meant when the Bible says God made man in his own image.) If Eve, therefore, is not included in the granting of all these powers, then neither can Adam for the first three are common to all men while the last only to those with the faculty to use them.

And so we are clear that Adam and Eve both possess either all or none of these powers, since both are guilty of the same sin. Further, we cannot change the understanding of a directive spoken to humans by God simply because it comes from God. Our understanding must remain consistent because God himself cannot break the laws of speech. Looking at the quote we will soon realize that God is speaking directly at Eve, not at Adam, and that God never uses a plural and so it cannot be assumed to apply to all women. Eve alone is subject to her husband, not all women. However, it can and has been taken as a statement to all women about their position to their husbands. Though, it is not a law just as it is not a law that all women must bring their child forth in sorrow and pain since there is a remedy for this. And if there is a remedy, it cannot be considered law. This is not a law placed on women or a grant given to men, but rather a mere observation of how nature has been ordered by God. The lot of women is to bring forth children in sorrow and pain, and to be subject to their husbands. The latter is evident by the mere fact that every nation has the custom that women are subject to their husbands. But as Locke asserts, would Queens Elizabeth or Mary be subject to their husbands politically? In modern times, Queen Elizabeth II is politically superior to her husband. The lot of women to bring forth children in sorrow and pain cannot be an indication of their inferior nature, it is a punishment for disobeying God’s command. As for the latter, Eve is subject to Adam because she is his wife, not because she is a woman. Man and Woman retain their equality, but within the familial the wife is subject to the husband. Consequently, neither directive from God can be seen as political since the former is merely punishment, and the latter is an isolated condition of women.

Locke then also demonstrates that political power is the power over life and death. If we look at the Bible it tells us that God made man in his own image; though we are not told what that image is. We can infer the answer through other Biblical passages. God tells both Adam and Eve to go forth and procreate, indicating that they have been given authority over life. Upon completion of the flood God tells Noah and his sons, “For if man sheds the blood of man, then by man shall his blood be shed.” (Genesis 9:6.) Indicating that God has given man the authority over death. Like God, man is sovereign of his world. However, Locke warns at the end that the authority of man over animals or the relationship between man and woman are both apolitical. Why is this? In the first case, political rule is the rule over rational animals. Animals are not rational, therefore man’s authority over animals is not political (it is more like master-slave, which according to Aristotle is also apolitical.) The relationship between husband and wife is that between equals; Adam is not superior to Eve and vice versa. As such Adam cannot hold the power of life and death over Eve and she cannot over him. This is a divergence from Aristotle because he asserts that the relationship of the husband and wife is political. The reason for this differing in opinion stems from the definition of political rule. For Locke it has been stated the political rule is that of life and death, while for Aristotle political rule is between equals. Thus the relationship to husband and wife for Locke is apolitical because it does not concern itself with life and death, but for Aristotle it is political.

Locke’s First Treatise: Sovereignty by Creation

Quotes taken from Locke: Two Treatises of Government edited by Peter Laslett

At this point John Locke takes to task Sir Robert’s attempt to give Adams sovereignty of the world and man by his creation. The first struggle Locke faces is Sir. Robert’s assertion that to suppose natural freedom in mankind means to deny Adam’s creation. However, this is a subtle use of words that Locke writes concerning this assertion by Sir Robert. Locke states, “For I find no difficulty to suppose the Natural Freedom of Mankind, though I have always believed the Creation of Adam…” Anyone who reads this passage cannot help but notice the use of suppose and believed and how different they make the meaning of his thought. Supposition comes from the use of one’s reason while belief does not. To suppose implies that one can logically think it through and find proofs while belief does not. Therefore, Locke is stating contrary to Filmer that Natural Freedom of Man Kind cannot be denied because reason can attain them whereas reason cannot attain the creation of Adam.

Next Locke presents the second issue,  that by Appointment Adam was made governor of the world by God. There are three instances in which Locke states this Appointment was possible: “Providence orders, or the Law of Nature directs, or positive Revelation declares…” Of these he denies that Providence could have been the appointment of Adam, which will be discussed momentarily. The Law of Nature and and positive Revelation are two interesting terms for Locke to use. We can simplify and attempt to understand this better if we change positive to it’s other meaning: law. The Law of Nature we know is a bastardization of the Natural Law and of the Natural Right, which proceeded the Law of Nature in previous epochs. The most direct ancestor of the Law of Nature is Natural Law, which St. Thomas articulates in his Treatise on Law. The Natural Law is the way in which the Eternal Law, or Providence, participates in human reason. By denying Providence, Locke has denied that God participates in the reason of man all together. Positive Revelation, or the Bible or Divine Law comes directly from the Eternal Law and informs and corrects both the Natural Law and the Human Law.  The Law of Nature removes the Eternal Law and Divine Law and supplants it with a temporal understanding.  Locke excludes a discussion of Adam’s sovereignty by Creation by denying both the Eternal and Divine laws as a source of political authority.  If Adam’s sovereignty was granted to him prior to creation through Divine Providence, then it would mean Adam would have been governor from the moment the Eternal Law came into be. It would be silly he asserts for Adam to have received his governorship over the world by Providence, because there was nothing to govern.

Locke then looks at Sir Robert’s assertion from the Law of Nature perspective. Locke argues that to assert Adam’s governorship by the Law of Nature is like saying that Man is governor over his children by right of nature. However, in this instance Locke points that Adam could neither be governor of the world, nor father when he had no government or children to make him governor of the world or father by right of nature. However, Sir Robert’s responds to this by asserting that Adam was not governor in fact but in habit. Yet, let us look at the problem of making Adam governor of the world by his creation through a different method.

Locke asserts Adam could not have been made governor of the world by his creation because he has no government; government does not come until the Fall, which is long after Adam’s creation. In fact, if one looks at the Book of Genesis they will find that government does not exist among Adam, Eve and their two sons. In fact government is not created until Adam’s son Cain slays Abel and is banished to the land of Nod by God. Cain is the founder of the city, not Adam, which makes Cain-a killer- the founder of the City according to Moses. This is why Sir Robert’s assertion that Adam gains governorship over the world by creation. Cain, not Adam, is the first governor that we encounter in the Bible. In fact, the children of Adam reject government until the Jews insist God give them a king. They are enslaved by the greatest government of the day- the Egyptians. A murderer, a betrayer to his family and his God is the founder of the City. The City is founded  upon sin according to the Bible.

Adam was made king of the world by his creation, not a king in fact, but a king in act which according to Locke means he was no king at all. This same argument, made by Sir Robert Locke will argue, means that Noah too was king of the world by his creation because it was his destiny to outlive his brethren. Belief in Adam’s creation and to suppose Natural Freedom of Mankind do not counteract each other according to Locke. Because Adam’s creation did not mean he was absolute ruler of the world as has been shown, one can still suppose the Natural Freedom of Mankind.

Locke’s First Treatise Chapter II: Paternal and Regal Power

Quotes taken from John Locke’s Two Treatises of Government edited by Peter Laslett.

Help from Ashok

Having completed his introduction of Sir Robert Filmer’s work Patriarcha, Locke endeavors to explore the arguments made by Filmer. The first argument made is that of Paternal and Regal power. The argument for absolute monarchy according to Locke is far above anything man can think of, so high in fact “that Promises and Oaths, which tye the infinite Deity, cannot confine it.” This is a curious way of describing the idea behind absolute monarchy but upon further inspection one might find that even God cannot be described as an absolute Monarch in the manner in which Filmer uses the words. But if Locke is able to demonstrate that the logic used for absolute monarchy is faulty, then man can start a new with government by consent; Locke ends with “using their Reason to unite together into Society.”

The first instance of Absolute Monarchy is that of the parent over the child, which means that the child is not free and that the parents possess a regal authority over that child. At first glance one might think this is an argument against Filmer, but instead is actually against Aristotle who in the Politics argues that the relationship between a father and his child is that of kingly rule. Exactly what that fatherly authority is Locke and Filmer neglect to tell, instead Locke lays out three basic foundations in the beginning of the Patriarcha:

1. En Passant, Made his Obeysance to the Arcana Imperii.

2. Made his Compliment to the Rights and Liberties of this, or any other Nation which he is going presently to null and destroy.

3. Made his Leg to those Learned Men, who did not see so far into the Matter as himself.

In sum, Locke argues that Filmer’s use of absolute monarchy thumbs its nose at the idea of rule by consent of the majority. The basis for his argument of Fatherly authority stems from the Bible: Adam was the first human, our father who possessed absolute authority over the world; Noah and his sons reestablished the monarchy of Adam until the captivity of the Israelites; God re-established the line of king over Israel. And finally Filmer uses the commandment of Honor thy Father as proof of absolute fatherly authority. Locke immediately points out that this is only a half quote from the Ten Commandments and that the full commandment reads Honor thy Father and thy Mother. The problem of stating both Locke points out is that it would be a mixed monarchy, which ultimately leads to anarchy. It is for this reason that Filmer leaves out the latter part of the quote, which Locke calls Filmer “a wary Physician,… when he would have his Patient swallow some harsh or Corrosive Liquor…” for having done. Here Locke compares Filmer to the physician, who is representative of the legislative authority within philosophic thought.

It is then that Locke goes on to say “Without this, What Good could our A——do, or pretend to do, by erecting such an unlimited Power, but flatter the Natural Vanity and Ambition of Men, too apt of if it self to grow and encrease with the Possession of any Power?” The discussion of Absolute Monarchy, by extension of this argument, is the same as talking of anarchy. Locke finishes, “And by perswading those, who, by the consent of their Fellow-Men, are advanced to great, but limited degrees of it, that by that part which is given them, they have a Right to all, that was not so; and therefore may do what they please, because they have Authority to do more then others, and so tempt them to do what is neither for their own, nor the good of those under their Care, whereby great Mischiefs cannot but follow.” Everyone has a right to security and therefore they have the power to ensure their freedom, creating an anarchical state. Further, consent exists in the wrong system creating multiple centers of power as a result of Filmer’s argument.

From this Locke argues for three points for the argument of fatherly regal authority: Sovereignty of Adam, Absolute Power of Adam, and Adam’s Royal Authority. The first concerns with Adam’s authority over his own family, for Filmer argues that Adam had absolute power over his family including the power over life. In this the paternal powers becomes the regal power, and by extension calls into question maybe the polis and family. If Adam was not king by virtue of his title of father, then is the fatherly authority political, for if it is not then family is not by nature political which is contrary to the teachings of Aristotle. As for the second, Absolute Power of Adam, this is based on the authority of Adams over his posterity; this dominion then makes men nothing more than herds. Locke calls for Proofs and Reasons as to how Adam has gained this absolute authority, which creates two types of rule: reasonable and unreasonable. Filmer’s argument of Adam’s absolute power is an example of the unreasonable, because there lacks any proof or reason for such an assertion. Finally there is Adam’s Royal Authority, which is to say Adam’s paternal authority: Adam is king because he is father. While Filmer continues to argue for Adam’s Royal Authority, Locke points he fails to provide a proof. Analogously, the royal authority of Adam or the rule of absolute monarchy is the power of opinion or the power over the passions.

Locke’s argument against Paternal and Regal Authority is summed in that Filmer provides no proof of Adam’s authority as both father and king other than the half quote “Honor thy father.” Which itself is purposely cut short because the introduction of “honor thy mother” would imply a mixed monarchy and thus destroying any hopes of an absolute monarch. The argument for absolute monarchy does not exist within the realm of proofs or reason but rather in the power over opinion; which makes the argument far stronger because men are inclined to follower their passions. The Sovereignty of Adam, his absolute power, and is royal authority combine to make Adam a tyrant. He contains the power over life of his own family, he rules over his posterity like they are a herd and rules by appealing to human passions. This is juxtaposed to the idea the Law of Nature, social contract, and rule by reason. The first makes man a slave while the second provides for his security and safety.

A look at Book I of John Locke’s First Treatise of Government

Quotes taken from Two Treatises of Government edited by Peter Laslett published by the Cambridge Texts in History and Political Thought.

I would like to think Ashok for reading through the First Treatise with me.

John Locke begins the first chapter, “Slavery is so vile and miserable an Estate of Man, and so directly opposite to the generous Temper and Courage of our Nation; that tis hardly to be conceived, that an Englishman, much less a Gentleman, should plead for’t.” Locke starts his treatise with the theme of slavery, which according to him goes against the “temper and courage” of England. He claims astonishment that an English Lord (Englishman…much less a Gentleman) would write such a work. This individual that Locke is arguing against is Sir Robert Filmer, the writer of the work Patriarcha or The Natural Power of Kings. Locke uses Filmer’s work to refute the belief in Divine Right Monarchy. He calls Filmer’s work a “Rope of Sand” and a “Chain for all Mankind” whose business it is to “raise a Dust” that would “blind the People” but cannot bind those “who have their eyes open.” This is a very interesting argument against the work, Locke has set out on the stance that Divine Right Monarchy really means slavery and that Filmer’s treatise is only meant to blind the people into bondage.

Locke makes reference that Filmer’s work was long before his own First Treatise, and the editor notes that the Patriarcha was written in 1637-8 but not published until 1680. Filmer is called the “Champion of absolute Power” and anyone who reads his treatise cannot but think himself no longer a freeman. When published, Locke argues that Filmer’s treatise removed all liberty from the world. Furthermore, it intended to make itself the model of all politics for the future. However, Locke argues that the treatise by Filmer can be summed in two lines:

1. That all Government is absolute Monarchy

2. That no Man is born Free

These are two very dangerous beliefs for Locke, the champion of consent of the governed.

Authors of the generation in which Locke is writing, and the previous generations are said by him to have “flatter[ed] princes with an Opinion” this opinion being that despite the laws which constituted their authority, and are to govern under, they have absolute power under the title of Divine Right. They are not restrained by “Oaths and Promises” because their authority does not come from those, whom they govern, or from the laws but rather from God Himself. By making such an argument, these authors have stripped man of his natural rights and freedoms and made them subject to tyranny and oppression. Even more, Locke argues that they have “unsettled the Titles and shaken the Thrones of Princes.” Why is this? Because if there is such a thing as Divine Right monarchy, than all except them monarch are slaves to the monarch. Further, as Locke will argue, if Adam was made the first monarch then only one Prince in the world living has claim to that title passed down from Adam. All persons with the exception of that single heir have been made slaves and all government has been destroyed because of these Divine Right authors. If all are slaves then there cannot be politics and if there cannot be politics there cannot be government.

Yet, Locke argues that if we have to accept this argument, that we are all born Slaves, then it does not end. “Life and Thraldom” continue together until the former ends and we are released from the latter. But this notion of Divine Right monarchy, Locke claims, is a new idea. “Scripture or Reason I am sure doe not any where say so notwithstanding the noise of divine right, as if Divine Authority hath subjected us to the unlimited Will of another.” The notion that we are all slaves to a single human, a fallible person, is not present in our own human reason or in the Divine Scripture, where one would expect to find Divine Right authority promulgated first. Natural freedom and equality are the older opinions of mankind, not absolute Authority of a single man. Locke even argues that Filmer assents to this belief, that his opinion is the junior.

At this Locke leaves the argument of the age of this argument for historians to debate, but wishes to argue the point against Filmer who he believes was allowed to carry the opinion the furthest.


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